one is Christ He did not only satisfie divine Justice pacifie the Fathers wrath make reconciliation for the sins of the people but also as the Hâ—gh-Priest of old he did and doth still appear before the Lord in garments of glory and beauty See Exod. 28.2 3 4 5. Those garments of gold blew purple scarlet c. did consecrate Aaron to his Priestly Office Those glorious garments without controversie did typifie the pure habitual and actual holiness of our great High-Priest Jesus Christ expressed by his annointing Isa 61.1 and receiving the Spirit without measure Joh. 3.34 That unction and unmeasurable effusion of the Spirit upon him did consecrate and sanctifie him to all his Offices he was annointed for us to be a Prophet to us to be a King in us to be a Priest for us which fulness of the Spirit of grace in our Head Christ is reputed to every one sanctified in Christ Jesus for their sanctification or holiness which doth also expiate and purge out of the sight of God all their impurity or unholiness This holy person described by his glorious titles viz. the Son of God the Heir of all things the Maker of the worlds the brightness of his Fathers glory the express Image of his person the upholder of all things by the Word of his Power is said by himself to have purged our sins Heb. 1.1 2 3. As by the merit of his passive righteousness to purge us from the guilt of sin so by the influential efficacy of his sanctity or inherent righteousness to purge us from the filth of sin and take down the power of it God accepts of believers in themselves impure and imperfect as perfect and compleat in him who is our Head and fulness Thus Christ is our Sanctification by way of Imputation 2. Jesus Christ is our sanctification by way of Union Union with him is the ground or Basis both of our Justification and Sanctification by him He that hath the Son hath life Joh. 1.5.12 Dulcius ex ipso fonte With him is the fountain of life Psa 36.9 by Faith through the spirit a believer hath union with Christs person and so communion with his life He that believeth on the Son hath everlasting life Joh. 3. ult Whereupon Jesus Christ is called the life Joh. 14.6 and our life Col. 3.4 our life of righteousness our life of holiness our life of glory or happiness and this life is in his Son 1 Ioh. 5.11 By believing we are united to Christ who is our Head Fountain and Principle of spiritual life or holiness as the Head is the Principle and Fountain of sense and motion Ephes 4.15.16 From him the Head the Apostle tells us the whole body is fitly joyned and compacted together and so maketh encrease to the edifying of it self in love All the grace that is in us is but a measure or overflowing of his fulness Christ is principle of holiness by which it is wrought and also the rule unto which it is proportioned Dr. Reynolds in his life of Christ Heb. 12.2 Christ is the Author and finisher of our faith he is the first and the last the Alpha and Omega both the beginner of our sanctification here on earth and the perfecter thereof in heaven As the members by nerves and ligaments are firmly knit to the Head the superstructure to the foundation the branches to the Vine the Wife to the Husband by the Marriage-knot so are the Saints of God firmly and closely united to Jesus Christ in the spirit 1 Cor. 6.17 By vertue of which union they cannot but derive and draw down continual supplies of spiritual life from him for he is the life and he is their life Consider a little the nature of this wonderful Union I shall but touch it in transitu 1. It is an Union of Nature we are members of his body of his flesh and of his bones Heb. 2.14 because the children are partakers of flesh and blood he also himself likewise took part of the same Christ condescended to assume our Humane Nature that we might partake of his Divine Nature he took upon him our rag of flesh that he might cloath us with his robe of glory 2. It is an union of and in the spirit 1 Cor. 6.17 He that is joyned to the Lord is one spirit as man and wife united make one flesh so Christ and believers united in and by the spirit make up one spiritual Christ 3. It is an union of relations and that of the neerest and sweetest Christ is the everlasting Father Isa 9.6 and begets children to God in his own likeness Christ is the Son of God believers are the Sons of God but Christ is the Son of Gods Nature but we are the Sons of Gods will he by eternal Generation but we by the grace of Regeneration to conformity to whose Image we are predestinated Rom. 8.29 He is the first-born among many Brethren and is not ashamed to call us Brethren Heb. 2. which relation also bespeaks likeness for brethren for the most part resemble brethren Lastly Christ is our redeeming Kinsman and Husband and we are his redeemed Kindred and Spouse These relations also import similitude and proportion between Christ and us Christ as our Redeemer came to deliver us c. that we might be like him and serve him in holiness and righteousness Luke 1.74 75. he came not only to justifie but also to sanctifie Tit. 2.16 he came as Redeemer not only to save from hell but also to save from sin Mat. 1.21 not only to deliver us from eternal condemnation but also from our vain conversation 1 Pet. 1.18 Isa 61.1 2 3. not only to proclaim liberty to the Captives and the opening of the prisons to them that are bound Zech. 3.3.4 but also to pull off their rotten rags their nasty prison garments and to cloath them with change of rayment to cleanse and wash them from the pollution of sin and put upon them a robe of righteousness and renew them with inward holiness and so to present them as beautiful and glorious without spot or wrinkle c. To shew consent M. Jeremy Burroughs in his Saints Treasury p. 46. I shall take the boldness to transcribe the words of a Famous man now in heaven Our Sanctification saith he is not only from Christ meritoriously but efficiently and in a kind materially too he doth not only merit it and work it by his spirit but through our union with him there is a kind of flowing of Sanctification from him into us as the principle of our life as from the liver there flows blood into all the parts of the body so through our union with Christ he having the fulness of the Godhead in him from him as from a Fountain sanctification flows into the souls of Saints their sanctification comes not so much from their strugling I wish all disconsolate souls desponding for want of holiness would in the strength of the
Sanctification is also the Author of Faith for Fa th is formally a special part of Sanctification 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ is born of God that is our faith in Christ is a certain sign and evidence of our Regeneration He that believeth that Jesus is the Christ i. e. the promised Messiah Blasphemia pessima Haeresis erat apud Judaeos Consiteri Iesum Mariae filium esse Christum is born of God The learned upon the place observe that there was a great Controversie in the Apostle Johns days whether Jesus the Son of Mary was the Christ the promised Messiah or not And the blasphemous and blinded Jewes counted it the worst of Heresies to confess Jesus the Son of Mary to be Christ The Jews were many wayes offended in him offended in the vileness of his Appearance in the humility of his Conversation in the ignobleness of his Parentage in the sharpness and Authority of his Doctrine in the knowledge of his Countrey as I might demonstrate easily when Christ shall come say they we know not whence hee is but we know whence this man is i. e. of what Parentage and of what Countrey John 7.27 The Scriptures had fore-told that the promised Messiah when he came should redeem Israel restore all things pardon sins seek and save that which was lost proclaim liberty to the Captives Comfort those that mourn bind up the broken-hearted bring in everlasting Righteousness and save his people with an everlasting salvation But the obstinate and heretical Jewes would not grant all this to the son of Mary They denyed Christ to be the true Messiah They Traduced the Son of God and blasphemously in thought and word reputed him an Impostor Therefore 't is said 1 John 11.12 13. verses He came to his own and his own received him not Hee came to his own creature man and generally the generation of mankind did not receive him but refuse him so some expound it but others as Calvin give a better sense Thus he came to his own i. e. to his own Country men the Jewes of whom according to the flesh he came who is over all God blessed for ever but they received him not i. e. * Rom. 9.5 Sed rectius sentiunt qui referunt ad solos Judaeos Calvin 1 Joh. 11. as their King and Saviour but to as many as received him to them gave he power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only power but also dignity priviledge to become the sons of God even to as many as believed in his Name and who are these that thus believe in Christ and receive him into their hearts Why such as are not born of blood of an high and noble Parentage which the Jews gloried in being descended from Abraham nor of the flesh nor of the will of man not by any principle of corrupted nature not by the meer power of our own will but by the will and grace or gracious will of God Jam 1.18 Ephes 2.4 we are born again or sanctified Now who are they that are born of the will of God Why they that believe in Christ and receive him by Faith into their hearts as God hath promised and propounded him in the Gospel as Prophet Priest and King in all his Offices or as the Text hath it as wisdome righteousness sanctification and redemption Secundum diversos respectus fides regenerationis nostrae pars est ex regeneratione tanquam ex fonte manat fides Calv. Through Faith the soul doth receive in and conceive with the incorruptible seed of the Word of God whereby Christ is formed the new creature is produced the soul is regenerate or born again into a new and divine life wherefore if you are born again or sanctified which is the same you have faith in Christ crucified at Jerusalem 1. You do believe that Jesus is the Christ 2. You do believe on Jesus Christ 1. You do believe that Jesus is the Christ that Jesus is the Saviour that there is no salvation by any other Acts 4.12 That he was annointed by the Father as Prophet Priest and King Isa 61.1 for the perfecting of your salvation for the obtaining of eternal Redemption for you Heb. Ego saepe libenter hoc inculco ut extra Christum oculos aures claudatis diâ—atis nullum vos scrire Deum nisi qui fuit in Gremio Mariae suxit ubera ejus Luther Credere quod sit Christus est ab eo sperare quacunque de Messia promissa sunt Calv. Comment in 1 John 5.1 â— 12. Luther hath a notable speech upon Psal 130. Often and willingly saith he do I inculcate this that you should shut your eyes and your ears and say you know no God out of Christ none but he that was in the lap of Mary and sucked her breasts He means none out of him It is not a mystical Christ within you but the man Christ Jesus without you who was conceived by the Holy Ghost born of the Virgin Mary crucified at Jerusalem rose again and ascended up into Glory that you must believe in for the remission of all your sins for the justification of your persons and for your eternal life Wee finde it recorded in Scripture and in History that this was the Grand Test of a Believer in the Primitive times Dost thou believe that Jesus is the Christ or that Jesus Christ is the son of God because in those dayes it was little less than Death among the Jews thus to own and confesse Christ 2. If you are born again or sanctified you do believe on Jesus you believe on the Name of the Son of God This is Gods great Commandment and our great Duty 1 John 3.23 As God doth offer and propound him in the Gospel so accordingly ye do receive him into your hearts with all his Offices with all his Graces with all his inconveniencies You look upon Gods Terms as holy equitable and most advantagious to you Ye trust to Christ and rely on him alone for wisdome righteousnesse sanctification and redemption Hag. 2.7 Cant. 5.10 Isa 63.1 Heb 7.25 Heb. 2.17 Heb. 5.2 God tenders his Son in the Gospel as the desire of all Nations as the chiefest or Standard-bearer among Ten thousand as the most mighty merciful and every way glorious and compleat Saviour God hath made him your All in All He is of God made unto us wisdome righteousnesse c. Now God requires you should honour the Son as he hath honoured him for in honouring the Son you honour the Father and that in the highest manner God expects you should receive him as he hath offered him Oh then give glory to him by receiving him * Justifying faith is defined in short to bee a Cordial accepting of Christ as Lord Saviour in all his Offices c. So Dr. Preston Mr. Wil. Strong Mr. Baxter c. by accepting of him for your Lord and Saviour Embrace
imbecillity and prolixity with thy Humanity and Christian candor though the Porch of Entrance may seem too large yet I trust thy passage may be more light some into the body of this choice Epistle and more facile into the bowels of the discourse at hand The first Chapter of the first Epistle to the Corinthians may be divided into three Parts 1 Proâ—mium The first is the Proem containing the inscription subscription and salutation as also a Gratulation or Thanksgiving to God on their behalf with a commendation of them and his hearty desire for them carried on from the first to the tenth verse 2 Propositio Dehortatoria The second is a Proposition Dehortatory that they cherish not Schismes among themselves least Viper-like they eat out their own bowels whence he had information and what their Schismes or Divisions were he explains in ver 10 11 12. 3. Confirmatio The third is a Confirmation of his Dehortatory Proposition many of his Arguments are taken ab absurdo as they call it 1. Because to cherish Schismes is as it were to divide or tear Christ in pieces v. 13. 2. Because none of their Teachers was crucified for them v. 13. 3. Because they were not baptized in the name of any of their Teachers v. 13. Neque Baptizando nec praedicando Par. Non cum dicendi peritiâ Beza 4. Because the Apostle had given them no occasion of abusing his name to Schismes neither by baptizing for he baptized but few of them v. 14 15 16. nor by his Preaching for he preached not with ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the wisdome of speech not in quaint terms not with Rhetorical flourishes Visus autem fuisset Christi crucifixi Spiritus nihil agere si humanae facundia vi homines ad Christianismum essent adducti Beza 1 Ab effectu contrarii or humane Eloquence lest the Cross of Christ should be made of none effect v. 17. that is lest the Doctrine of Christ crucified should become fruitless for as a learned Author well observes The Spirit of Christ crucified would have seemed to have done nothing if men should have been brought to Christianity by the force of Humane Eloquence 1. This is the first reason and 't is drawn ab effectu contrarii from the effect of the contrary Now least any should think that plainness of speech did render the Doctrine of the Cross contemptible a tacit Objection is answered in v. 18. by a distinction Though the Doctrine of the Cross be foolishness to the Reprobates yet 't is the Power of God to such as shall be saved 2. From the miserable condition of worldly wisdome it is an Enemy to God 2 A conditione mundanae sapientae and God an Enemy to it and threatens to destroy it I will destroy the wisdome of the wise ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollam è medio The Prophet Isa 29.14 from whence these words are taken there useth a Verb Neuter which the Greeks have turned into a Verb Active 3. From the good pleasure of God 3 A Ben placito Dei. willing to save by the foolishness of Preaching them that believe and though the obstinate Jews and Philosophical Greeks reputed the Gospel foolishness for how can blind men distinguish colours yet 't is in very deed and truth infinitely wiser than humane wisdome and infinitely stronger than humane power for 't is the Wisdome and Power of God himself Psa 110.2 The Lord shall send the Rod of thy strength out of Zion Rule thou in the midst of thine Enemies Here vocatio pro vocatis metony nicè ponatur sicut passim circumcisio pro circumcisis praeputium pro incircumcisis Beza in loc Marl. in loc to the same purpose A Finc ultimâ— ver 21 22 23 24 25. The Publication of the Gospel is the Scepter by which the Lord Reigns the Rod of Christs strength by which he doth and shall rule in the midst of his Enemies 4. From the blessed effect of Gods good pleasure exprest in calling Not many wise not many Mighty not many Noble though some few of these in all Ages have been called but rather the poor the foolish persons and things that in the eye of the carnal world are contemptible and counted of no account meer nothings ver 26 27. Ye see your calling Brethren that is what way or manner the Lord hath taken in calling you or rather quinam ex vobis sint vocati who or what kind of men among you are called not the wise and Mighty but commonly and generally the foolish and weak for the poor receive the Gospel as Christ speaks 5. From the ultimate or last end That no flesh should glory in his presence but in the Lord himself of whom we are in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption Thus by this Clue of five Threads I mean the five last Heads I have brought you to the Text. 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption THe Sacred Scriptures do hold forth our Lord Jesus Christ to be both the Treasurer and the Treasury of all our blessedness both in this and in the other world all our Treasures are in him as well as from him 2 Col. 3. In him are hid all the treasures of wisdome and knowledge He is our life and our life is hid with Christ in God Col. 3.3 4. The beloved Apostle that leaned upon Jesus his bosome tells us 1 Joh. 5.11 12. This is the Record that God hath given to us eternal life and this life is in his Son Could we ever have wisht it in a surer or sweeter place than in the bosome of our blessed Saviour the Son of God and Prince of Life And farther He that hath the Son hath life and he that hath not the Son of God hath not life c. Our life of righteousness our life of holiness our life of glory or our eternal life our spiritual life in these three considerations is wrapt or bound up in Jesus Christ the bundle of life As sin and death came by Adam so righteousness and life came by Jesus Christ according to that of the Apostle Rom. 5.21 That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. This pregnant Text which I am now discoursing from more rich than Hermes Table bespangled with Emeraulds presents ye with these four most Orient Jewels the Jewels of Heaven the choice blessings of the Covenant viz. Wisdome Righteousness Sanctification and Redemption and that which is the glory of all this Text acquaints ye with to your inexpressible comfort that Christ Jesus is all these in himself and by himself to ye and for ye God the Father hath made him your All in All Col. 3.11 Christ is all in
Harmony between the divine Attributes righteousness and mercy do sweetly embrace and kiss each other the Glory of both shine forth most illustriously in and by the bloody passion of the Son of God Now the Acts of God the principal Efficient cause are to be distinguished according to the distinction of the three persons 1. The Father justifies as the primary Cause and Authour he gave his only begotten Son for our justification and salvation John 3.16 2. The Father justifies as Legislatour enacting by his Soveraign Authority that sweet Law of the New Covenant by vertue whereof every believing sinner is justified from the guilt of sin from which he could not be justified by the Law of Moses This Law of justification by Faith is Gods own act and Deed Acts 13.38.39 the great Instrumentum pacis betwen God and man the Tenour of the Gospel our Magna Charta runs that he that believeth shall be saved 3. The Father justifies as a Judge in absolving those that believe and in pronouncing them just in Christ and that in three respects 1 God jâ—stifies upon believing actually 1. God justifies a believing sinner upon his believing actually by Faith we are thus justified Rom. 5.1 Gal. 3.8 By believing he hath a Title good in Law an indefesible right to all the promises of the Covenant God then owns and approves of him as a person justified 2. Particularly at Death Heb. 12.23 2. At the moment of dissolution God justifies a Believer particularly as the Judge of all and the Judge of all the Earth passing a particular private Sentence of everlasting life upon every believing Soul 3. Eminently at the Day of Judgment 3. Eminently at the day of judgment God justifies at the last day by the man Christ Jesus Act. 17.31 when the Antient of Dayes shall take the Throne when the Son of Man appearing in power and great Glory shall in open Court before all the world by publick Sentence for ever acquit and discharge Believers at that solemn and Great Day Thus the Father justifies 2. Jesus Christ the Son justifies as the Mediatour and meritorious Cause of our justification and that in two respects 1. As our Surety he paid our Debt Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium and as our Redeemer he laid down the price of our Redemption Rom. 3.23 wee are justified freely by the Grace of God and yet through the redemption that is in Christ His blood was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Ephes 1.7 in whom we have redemption through his blood even the forgivenesse of sins according to the riches of his Grace he is the Mediatour of reconciliation between God and Man 2. Christ justifies as our Advocate and Intercessor presenting our persons pleading our cause prevailing with his Father by the speakings of his blood that the vertue of his merits may be applied to us Rom. 8.34 It is God that justifies who shall condemn 't is Christ that died yea rather that is risen again who also maketh intercession for us there is a rather put upon the resurrection and ascention of Christ 1 John 2.2 we have an Advocate with the Father Jesus Christ the righteous Thus Christ justifies 3. The Spirit justifies as the Applicatory Cause he doth reveal and apply to us the righteousness of Christ for our justification 1. The Spirit as the Spirit of Wisdome and Revelation reveals and discovers this Robe of Glory to us this Garment of Salvation Though the Father hath given the Son and the Son hath given himself for our righteousness yet 't is the Spirit that applyes this righteousness Revelation and Application is his peculiar Office 2. As the Spirit of Regeneration working in us the grace of Faith Directly which is one of the fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causa Causae est etiam causa Causati unto our justification in the Court of Heaven the Spirit justifieth as he is the cause of the cause the Author of Faith that justifies 3. As a Spirit of Adoption by confirming our Faith Reflectively by working in us the assurance of our justification by sealing us up unto the day of Redemption the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith Rom. 1.17 Thus much for the principal efficient cause 2. The instrumental or ministring causes are the Word of God and Faith 1. The ministry of the Word is the instrumental cause on Gods part The Gospel is manus Dei â—fferentis faith cometh by hearing and hearing by the Word Rom. 10.17 and in Gal. 3.2 the Gospel is called the hearing of Faith God in his Word by his Ministers doth as it were beseech sinners to be reconciled to him 2 Cor. 5.19 20. The Word of God is the vehiculum spiritus the Charriot of the Spirit wherein he rides the Word is the Wardrope Isa 61.10 Matth. 14.44 wherein this glorious Robe of Righteousness is laid up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1.12 Faith justifies * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriè aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. Rom. 5.1 But how doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand
the same soul yea Luke 11.21 in the self-same faculty therefore I am no Christian this very warring evinceth the clean contrary for when the strong man armed keeps the house all things are in peace thy very sensibility of sin Gal. 5.17 and groaning under the burden and bondage of it thy strugling with it and sincere endeavours to subdue it are evident signs of sanctification begun in thee 3. Consider Grace begun destroyes not sin utterly nor carries away a compleat Victory presently thou must be trained and exercised a long time in Christs School and endure hardness like a good Souldier of Christ Jesus before thou dost rout the enemy totally and come off with a final Conquest Thou must strive long 2 Tim. 2. ◠Quo semel est imbuta recens servabit oderem Testa diu c and strive lawfully too before thou art crowned Grace by the supplies of the Spirit is daily working out corruption and cleansing the soul of filthiness but the Vessel thy heart is so deeply tainted that it cannot be perfectly cleansed presently Sanctification in the power of it brings down the dominion of sin dethrones it casts it down though not quite cast it out Grace weakens the power of sin 1 Cor. 15.53 but not dissolves the being of it till mortal shall put on immortality 4. Consider the Cloud of Witnesses The most and the best of Saints have had the stain of sin as well as the stamp of Grace there have been Ecclipticks in their Zodiacks Abraham Isaac Jacob Moses Aaron Job David Solomon Peter Paul c. retain blots in their Escutcheons to this day not to encourage sinners that 's a devillish use but to comfort Saints and keep them from despairing when they finde themselves overtaken with infirmities The 7th to the Romans is little other than a dolefull Elegy of the in-being concupiscence and motions of sin in holy Paul as a Pattern of all other Christians who was a man of as high Attainments 1 Cor. 12. Revelations and Communion with God as any other This may a little comfort thee that such Temptations such corruptions as thou dost feel the most eminent Saints have felt the same afflictions are accomplished in your Brethren 1 Pet. 5.9 5. Look up to Jesus Christ for sanctification as well as for Righteousness He is thy Redemption as thy King but he is thy Righteousnesse and Holiness as thy Priest which is more fully handled in the ensuing Treatise Oh that the eye of thy faith might see him in all his Excellencies and the hand of thy faith might receive him in all his Offices who is made of God to be thy Wisdome Righteousness Sanctification and Redemption Some poor souls look on Christ to be their Righteousnesse but are dark in respect of Holinesse this makes them wander in melancholly shades Col. 2.10 and desert paths but the Scripture tells us we are compleat in Christ the Head an Head of Influence as well as Eminence and that he of God is made unto us sanctification 1 Cor. 1.30 John 17.19 as well as Righteousness and that for our sakes he sanctified himself that we might be sanctified through the Truth Heb. 9.24 Col 3.3 1 John 5.11 12. and that Christ as our High-Priest appears in Heaven for us and that he is our Life both of Holiness and Righteousness and that he that hath the Son hath Life were not Christ our sanctifier as well as justifier he were not a perfect Saviour but he is both he is All in All to us by our mystical Union with him and what would your souls have more we are justified by Christ but sanctified in Christ Jesus because of the wonderfull spiritual intimate Union between us and Christ. 1 Cor. 1.2 Ego verò malui servare proepositionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod meliùs declaret quomodò nos Pater per Christum sanctificet nempe donando nos filio suo ut ipse sit in nobis nos in eo Reverend Beza in 1 Cor. 1.2 Oh that every contrite heart would live purely by faith on Christ as the Lord their Righteousness and as their Head and fountain of Holiness the just must live by faith Heb. 12.2 and is not he the Author and finisher of your Faith Thus your Sanctification and Consolation will grow up and encrease together My chief design in this Publication is to advance Holiness in the world and thereby God's Honour which is so much fallen to decay Partly by the abominable prophaneness and debauchery of some and partly yea chiefly by the horrid Hypocrisie and Apostacy of others who Dema's-like have made gain godliness and so shipwrackt faith and a good Conscience The Lord recover such out of the snare of the Devil 2 Tim. 2.25 26. and give them repentance unto life for his infinite mercies sake I might tell ye that Families Cities Countries Thrones Kingdomes See Prov. 20.28 Pro. 14.34 Isa 1.9 Fiat justitia aut ruat Coelum Jer. 31.23 yea the whole world stands by Holiness and for the sake of holy Ones and that we can never expect to be an Happy unless we are an Holy Nation Oh that that most blessed Blessing might be pronounced upon this Kingdome The Lord bless thee O Habitation of justice and Mountain of Holiness This would be the consternation of wicked men and Devils but the rejoycing of Saints and of all the Holy Angels The Lord accomplish it in his time The Blessing of Heaven attend these poor labours to their intended and desired end Isa 55.10 11. And Grant this Word like the rain and snow from Heaven may be prosperous to them that read it If any shall be hereby enlightned quickned awakened reproved comforted confirmed or any way edified Let she Father of Lights from whom comes down every good and perfect Gift Jam. 1.17 have all the Glory And be pleased to remember at the Throne of Grace Your affectionate Friend and Servant in the Lord T. C. Christ our Sanctification 1 Cor. 1.30 Some part of that verse Who of God is made unto us Sanctification The whole verse runs thus But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption But the words which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall insist on at this time and in this small Tract are these Who of God is made unto us Sanctification THe Apostle Paul Rom. 1.14 confesseth himself a debtor both to the Greeks and to the Barbarians i. e. to all sorts of Gentiles for he was the great Apostle to the Gentiles both to the wise and to the unwise i. e. to all kinds and sorts of men in particular amongst them for all sorts of men may be ranged into these two Ranks or Orders the wise and unwise In imitation of the holy Apostle I who am the lowest and least of Saints and the unworthiest of all the servants of the
there is an infusion of grace a new disposition and frame of soul called a new heart and a new spirit Ezek. 36.25 26 27. i. e. a new mind new apprehensions a new will new desires new affections from whence there follows newness of life and conversation 1. There is a new heart that is conformity to Gods Nature when the heart of man is like the heart of God as David is said to be a man after Gods own heart 2 Pet. 1.4 Conformity to the Divine Nature is this new heart The Nature of God is the pattern of that Sanctification which is wrought in the heart of man 2. There is a new life that is our conformity to Gods Law or revealed Will whose will is our Sanctification 1 Thes 4.3 An holy heart breathes and breaks out into an heavenly conversation Phil. 3.20 Our conversation is in heaven The first is our habitual holiness the second is our actual The sum is this our habitual conformity to the Nature or Image of God and our actual conformity to the Will of God thereon depending is formally our Sanctification Thus I have shewed what it is to sanctifie and have opened the more eminent acceptations of it We come now to the fifth thing propounded 5. The Spi it of Christ is the efficient cause of our Sanctification The work of Creation is commonly ascribed to God the Father the work of Redemption to God the Son and the work of Sanctification to God the Holy Spirit yet Sanctification being a work ad extra is common to all the persons 1. It is ascribed to God the Father Jude 1. to them which are called and sanctified of God the Father 1 Pet. 1.3 Blessed be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 2. Christ is said to sanctifie us He is made of God to us Sanctification 1 Cor. 1.2 To the Church of God which is at Corinth to them that are sanctified in Christ Jesus Heb. 13.12 Wherefore Jesus that he might sanctifie the people with his own blood suffered without the gate 3. The Spirit is said to sanctifie Hence these phrases the sanctification of the Spirit 1 Pet. 1.2 2 Thes 2.13 14. and the Spirit of holiness Rom. 1.4 The Sanctification of the Spirit is as necessary as the mercy of the Father or the sprinkling of the blood of Jesus Christ by the redundancy of his Merit hath impetrated and obtained the Spirit of the Father to sanctifie those whom he means to save to purifie and make them meet for glory whom he died for and justified by his blood The Inchoation is from the Father the Dispensation is by the Son the Consummation by the Spirit 'T is from the love of the Father and by vertue of the Merit of the Son that we are sanctified but 't is properly the Office and the distinct personal operation of the spirit of holiness to sanctifie and it must be the mighty power of the eternal spirit that converts or sanctifies because 't is such a power as is commensurate and proportionate to the raising of the dead Ephes 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. called the exceeding greatness of his power c. We are not sanctified or converted as the Papists and Arminians say by a moral suasion or by the bare improvement of our own free will nor by the accession of some additional help to Nature but by the most strong and yet most sweet efficacy of the Almighty Spirit Psa 110.3 Thy people shall be willing in the day of thy power or as some render it in the day of thy Armies 't is therefore called a Regeneration In die Copiarum So M. Ainsworth a begetting a soul again 't is a new Creation 't is a Vivification or quickning a man before dead in sins and trespasses not languishing and declining but in a moral sense stark dead nay 't is a Resurrection a rising out of the grave of sin and death All these works of wonder or rather this one mysterious work of Sanctification illustrated by these Metaphors bespeaks no less than the Almighty power of a God Phil. 3.21 who is able to subdue all things to himself 1. 'T is a Regeneration or a begetting again 1 Pet. 1.3 Jam. 1.18 2. 'T is a Creation Ephes 2.10 We are his workmanship created in Christ Jesus to good works 2 Cor. 5.17 He that is in Christ is a new creature Behold saith Christ I make all things new 3. 'T is a vivification or quickning Eph. 2.1 You hath he quickned who were dead in sins and trespasses A natural man is both legally and morally dead till the Spirit of Life breaths upon him and quickens him Joh. 5.25 That promise is still in fulfilling now that the dead shall hear the voice of the Son of God and they that hear shall live 4. 'T is a Resurrection Col. 3.1 If ye then be risen with Christ seek the things that are above yea 't is more a kind of con-session or sitting together with Christ Eph. 2.6 And hath raised us up together and made us sit together in the heavenly places in Christ Jesus If we live to God we l ve the life of heaven Now to regenerate to create to make all things new to revive a man dead to raise up a man out of the grave as Lazarus both dead and buried all these are the Acts of Omnipotency the works of a God and all those works are done in this one work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring and Instrumental causes of our Sanctification The Spirit is called the Spirit of Faith Aristotle calls the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments Faith being the gift of God and wrought by the operation of the Spirit unites the soul to Christ the Fountain of Holiness and Head of Influence and having united the soul to him continually receives supplies from him 'T is the hand of the soul that useful instrument whereby we apprehend Christ and whereby we draw down vertue from Christ Hence as an Organ or Instrument it is said to purifie Acts 15.9 Having purified their hearts by faith As Faith hath the Noblest Objects so Faith for its use and office here is the Noblest grace Faith indeed infused and created in us by the Spirit See Dr. Owens death of death p. 126. Simile is commonly called the Mother grace and is it self formally a great part of our sanctification As the woman sick of the Bloody Issue put forth her hand and touching the Hem of Christs garment drew vertue from him and was healed So that soul to whom Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3.3 He that hath
precious life to spill his precious blood for you Gal. 2.20 Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16.7 13. John 14.16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1.4 quickens the Saints to a new life and dwelleth in them Rom. 8.11 This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8.2 For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to justifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supe eminens magnitudo virtutis ejus So Montanus 'T is not only the power but the exceeding greatness of the Spirits power to raise up a person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1.19 20. Notwithstanding the Fathers Eâ—ection and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting â—ike stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the â—pirits efficacy It is very observable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. must have their distinct glory The Father is said to sanctifie the Son to Sanctifie the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime â—â—iâ—inal the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Office of the Spirit The Sanctification of the Spir t is as necessary as the blood of Jesus you may see 1 Pet. 1.2 how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13.14 Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Iâ— Jesus Christ be made of God Sanctification Use 2 to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth Jam. 1.18 't is God the Father of our Lord Jesus who of his aboundant Mercy hath begotten us again c. 1 Pet. 1.3 Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly Husbandman that purgeth the Branches John 15.1 2. that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3.16 God so loved the world that he gave c. Ephes 2.4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins Ephes 2.4 5. Rom. 4.24 hath quickened us together with Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me So Dr. M â—ton Expounds it in his Commentary on Jude believeth not in me but in him that sent me there not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconciling the World to himself c. 2 Cor. 5.19 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins 1 Pet. 3.18 the just for the unjust that he might bring us to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained the utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost happiness therefore is it said that the Saints by Christ do believe in God 1 Pet. 1.21 c. I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1.17 And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant Isa 42.1 as his elect or chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant 2 Tim. 1.9 Joh. 17.2 God hath saved us according to his own Purpose and Grace given us in Christ Jesus God gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven
and Happiness is the Fathers free Grant or Donative Rev. 19.18 To her it was granted to be covered with fine Linnen the Righteousness of the Saints and fear not little Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is your Fathers good pleasure to give you the Kingdome Luke 12.32 or that Kingdome 'T is very observable that in all Christs expressions of love to us he still expresseth obedience to his Fathers Will there is a double ground of hope as Stella speaks See Stella at large de amore Dei cap. 18. the Son loveth us because the Father requireth it and the Father loveth us because the Son asketh it Reas 3. It is a great support and comfort to a Believer in the act of believing to consider the Love of the Father as well as the Merit of the Son Two are better than one 1 Joh. 2.23 24. 2 Ep. Joh. 9. 't is often made a great priviledge to have both the Father and the Son The Fathers love the Sons Merit severally and apart considered will not yeild that full joy and peace in believing as both conjoyned There 's no coming to God but by Christ for God out of Christ is consuming fire Again Christ separated from the Father doth not yeild so firm a ground of confidence The Fathers Act with the Sons Merit gives us full security Christ and the Father also are a Believers Guardians John 10.28 29 30. a double cord is not broken easily this two-fold custody is the best security The Father is represented as the offended Party by mans sin Conscience quakes and trembles now for a soul to know that God was in Christ reconciling the World to himself and that Christ came from Heaven to do his Fathers Will and that the Father hath made him over to us in all his fulness as wisdome righteousness sanctification and redemption This settles the soul in peace Thou wilt keep him in peace peace so it is in the Hebrew whose minde is stayed on thee Isa 26.3 It pleasâ—d the Father that in him should all fulness dwell peace in perfect peace Isa 26.3 Reas 4. Because in the Fathers love there are many engaging Circumstances not to be found in the other Persons 1. In the Fathers Love and Acts of Grace there is an Original fulness Christs fulness as Mediatour is but drawn out of the Fathers plenty Col. 1.19 2. The fulness of the Son in the dispensing of it is limited by the Fathers will all that Christ dispensed was according to the charge and commandment of the Father Mat. 20.23 To sit on my right-hand left is not mine to give saith Christ save to those for whom it is prepared of my Father Christ as Mediatour was limited by the Fathers Will To what end did God give Christ power over all Flesh but to give eternal life to as many a God had given him to none other Joh. 17.2 Now it is sweet to think that the Father himself loveth us who is first in Order and whose Will is absolute and that he hath laid up an inexhaustible treasure in his Son for us 3. In the Fathers Acts you have the purest and freest apprehensions of love 'T was the Father that began and as we conceive broke the business of our Redemption and that sent his Son into the world to accomplish it The Son as Mediatour can have an higher motive than his own love viz. the Fathers Will but the Father can have no higher motive than his own Love After the Apostle had treated of Election Predestination to Adoption Remission of sins c. Eph. 1.11 12. he concludes all under the Will of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good pleasure of the Fathers Will was the Well-head or Fountain Cause of all those acts of Grace that passed out unto the creature by the personal operations of the Son and Spirit The love of the Father was antecedent to the merit of Christ and to the operation of the Spirit therefore in the Fathers Acts of Grace ye have the apprehensions of the first and freest love you have great reason therefore from Spiritual Scriptural Considerations to glorifie and praise the Father as the original Authour of all your holiness and happiness Thus much for the second Use Use 3 If Jesus be given of God for our Sanctification then we may safely infer that Sanctification is neither an easie nor a common work 1. Sanctification is no easie work God takes it to be his prerogative I am the Lord that sanctifies you Levit. 21.8 Grace is his own proper immediate creature mans Will contributeth nothing to the worke but resistance and rebellion Domine errare per me potui redire non potui Aust Meditat. wherefore God makes the soul willing in the day of his power Psal 110.3 and outward means work not unless the mighty power of the Spirit works with them or else why should the same Word Preached by the same Minister mollifie some and harden others Zech. 13.1 Christ must come from Heaven and open a Fountain in his own side and heart for our purification Heb. 9.14 Nothing but the blood of Christ can purge your Consciences from dead works If any other means had been effectual Christ had never been made of God Sanctification to us 'T is observable Sanctification is not onely expressed by a Creation i. e. Luke 11.21 22. 1 Joh. 4.4 a making of things out of nothing but also by a victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist or hinder but when God comes to sanctifie or convert a soul besides a Death in sin God finds a strength of resistance against Grace Therefore Sanctification is wrought by the power of the Almighty We deserve it not it comes from the Fathers Good-will and Christs Merit and we work it not 't is wrought in us by the power of the Holy Ghost 2. Sanctification is not a common work the making of man at first was not a Common but a special work Gen. 1.26 let us make man after our own likenesse the making of other creatures was by the word of power but the making of man was an act of counsel And sure I am the forming of Christ in the soul the new workmanship created in Christ Jesus Ephes 2.10 to good works is one of the greatest and most glorious works of God farre surpassing the Creation of Heaven and Earth Wherein God shews himself an Artist to the uttermost Sanctification is the decking of the soul with Christs Image a representation of God in his highest Excellency and this is not a common but a special Priviledge a divine Ornament which God bestows on none but upon his choice Favourites a special and peculiar people 1 Pet. 2.9 Let all such that are in some measure sanctified Use 4 or that truely desire to be sanctified wait on God till the work be